Limits of legalism
Commentary
Once again, as on the second Sunday of Pentecost, the lesson reports how Jesus faced criticism for breaking the law. Then it was the Sabbath law as reported in Mark 2:23 to 3:6. Now it is laws on ritual washing. Then it led to teaching on the purpose of law as a criterion for determining obedience. Now it brings clarification about types of law and the nature of uncleanness.
As for types of law, Judaism in Jesus' time was beginning to develop "oral law" from the teaching of leading rabbis. Although it did not carry the same authority as the "written law" in the Hebrew Bible, the "oral law" was collected and eventually recorded in the Talmud.
Although Mark presents a fuller explanation about ritual washings than the other gospels, this parenthesis is still brief. It evidently reflects the particular place of origin for Mark's gospel. When it suggests that "all Jews" practiced the washings, it is not concerned that Jesus and his disciples were Jews with a different practice, but rather that the practice prevailed among Jews in the area where Mark was addressing a community of gentile Christians. in fact, the reference is taken by scholars as part of the evidence which indicates the gentile orientation of Mark.
When Jesus emphasizes the superior authority of biblical law, he appears in agreement with the Old Testament lesson for today. Deuteronomy 4:2 insists there should be no additions nor subtractions for God's law. Again the setting is important. The temptation to accept foreign gods presented the central issue.
Interestingly, the passage from Deuteronomy is not cited in Mark even though it might seem that it would have served the purpose of the New Testament story ideally. Rather, a passage from Isaiah introduces the second and fundamental emphasis. Not just the danger of absolutizing human scruples and customs is at stake. Rather, the very nature of cleanness, indeed, of obedience, must be taught. Symbolical acts of ritual may be useful, but they are not the substance of the righteousoness which Jesus teaches.
Jesus' preference for a passage with the word "heart," that is, disposition and will, should remind us of the central place of repentance or change of heart in his teaching (Mark 1:14-15). Loyalty to God and compassion toward other persons are the bases Jesus gives for understanding biblical law.
OUTLINE I
Fundamentals for obedience
Deuteronomy 4:1-2, 6-8
A. vv. 1-2. A body of Old Testament law is being introduced, probably the Deuteronomic Code of chapters 12 through 26, but possibly the Ten Commandments in 5:6-21. Two kinds of law are indicated. "Statutes" refers to decrees that begin with verbs in the imperative or with a phrase such as "You shall not." The Ten Commandments give excellent examples of such direct address from God to matters of right and wrong. On the other hand, "ordinances" translates the Hebrew word for "judgments" (mishpatim), precedents from cases that have required application of the law to specific situations. For example, 15:7 begins "If there is among you anyone in need," an introduction to an application of the law about forgiving indebtedness. The practice helps to understand the intent of 4:2, namely, consistency of interpretation. Further, loyalty to the God of the ancestors is fundamental when relating to peoples who worship different gods.
B. v. 6. Not just Israel's own well-being, but witness to other peoples was of concern. "Wisdom" and "discernment" covered contempts of value for many ancient peoples. Often, "wisdom" was the equivalent of "prudence." "Discernment" suggested sensory observation and perceptive understanding.
C. vv. 7-8. Israel's greatness and distinctiveness among the nations lay in the continuing presence of God and in God's availability for help. From this blessing came the second, human relationship governed according to the justice of God's law.
OUTLINE II
Equipped against evil
Ephesians 6:10-20
A. vv. 10-13. Christian life is seen here as a struggle. Strong forces are mobilized against God and against the good desired for the faithful. "Spiritual forces of evil" are the invisible enemies that bedevil people according to the thought of the ancients and of many peoples today. The terminology in these verses indicates rank of spirits to deal with every phase of life. For those without such demonology today, there may still be social forces that seem uncontrollble or psychological pressures just as bad. Whatever lends to determinism or fatalism may also foster oppressive depression or irresponsibility. The Christian gospel evokes the opposite effect.
B. vv. 14-17. Armor to withstand attack is available from God. The breastplate and helmet are the same as mentioned in Isaiah 11:5. Truth should provide adequate support, just as faith should make a strong shield. The great debate among translators has dwelt upon the Greek word etoimamasia which connects "feet" and the "gospel of peace." The New RSV does well with shoes that "will make you ready to proclaim." AV had "preparation" and RSV, "equipment," both too abstract to be meaningful. The only weapon for initiating an attack is the "sword of the Spirit."
C. vv. 18-20. The power of prayer is the closing suggestion. All the saints need it. The author needs it in prison. To pray, Christians need to be alert and persevering.
OUTLINE III
Cleanness by custom or conscience
Mark 7:1-8, 14-15, 21-23
A. vv. 1-5. Although priests in the temple in Jerusalem followed a biblical law for ritual washing that applied to their official actions (Exodus 30:17-21), "the tradition of the elders" did not refer to such law. Rather, additional teachings had grown up among some pious leaders. Those who followed such teachings would tend to consider as inferior any persons who did not do so. Hence, their quick attention to the behavior of Jesus' disciples and the insulting question about "defiled hands."
B. vv. 6-8. Jesus moved to significant teaching which strongly disagreed with the questioners. He quoted from a prophet whom they respected. His point: the distinction between human precept and divine doctrine or between human tradition and divine commandment. There was also a differentiation of public expression and private conviction.
C. vv. 14-15, 21-23. Developing the contrast between external influence and internal commitment, Jesus stresses that persons with firm convictions will resist temptation from outside. Although the omitted verses speak of food, obviously Jesus does not deal with modern concepts of germ infection. Nor with modern social psychology, although complete social determinism would be ruled out. The clear purpose points to the importance of moral motivation and personal responsibility Then the list of specific evils begins with basic actions that are contrary to the Ten Commandments, God's basic law.
As for types of law, Judaism in Jesus' time was beginning to develop "oral law" from the teaching of leading rabbis. Although it did not carry the same authority as the "written law" in the Hebrew Bible, the "oral law" was collected and eventually recorded in the Talmud.
Although Mark presents a fuller explanation about ritual washings than the other gospels, this parenthesis is still brief. It evidently reflects the particular place of origin for Mark's gospel. When it suggests that "all Jews" practiced the washings, it is not concerned that Jesus and his disciples were Jews with a different practice, but rather that the practice prevailed among Jews in the area where Mark was addressing a community of gentile Christians. in fact, the reference is taken by scholars as part of the evidence which indicates the gentile orientation of Mark.
When Jesus emphasizes the superior authority of biblical law, he appears in agreement with the Old Testament lesson for today. Deuteronomy 4:2 insists there should be no additions nor subtractions for God's law. Again the setting is important. The temptation to accept foreign gods presented the central issue.
Interestingly, the passage from Deuteronomy is not cited in Mark even though it might seem that it would have served the purpose of the New Testament story ideally. Rather, a passage from Isaiah introduces the second and fundamental emphasis. Not just the danger of absolutizing human scruples and customs is at stake. Rather, the very nature of cleanness, indeed, of obedience, must be taught. Symbolical acts of ritual may be useful, but they are not the substance of the righteousoness which Jesus teaches.
Jesus' preference for a passage with the word "heart," that is, disposition and will, should remind us of the central place of repentance or change of heart in his teaching (Mark 1:14-15). Loyalty to God and compassion toward other persons are the bases Jesus gives for understanding biblical law.
OUTLINE I
Fundamentals for obedience
Deuteronomy 4:1-2, 6-8
A. vv. 1-2. A body of Old Testament law is being introduced, probably the Deuteronomic Code of chapters 12 through 26, but possibly the Ten Commandments in 5:6-21. Two kinds of law are indicated. "Statutes" refers to decrees that begin with verbs in the imperative or with a phrase such as "You shall not." The Ten Commandments give excellent examples of such direct address from God to matters of right and wrong. On the other hand, "ordinances" translates the Hebrew word for "judgments" (mishpatim), precedents from cases that have required application of the law to specific situations. For example, 15:7 begins "If there is among you anyone in need," an introduction to an application of the law about forgiving indebtedness. The practice helps to understand the intent of 4:2, namely, consistency of interpretation. Further, loyalty to the God of the ancestors is fundamental when relating to peoples who worship different gods.
B. v. 6. Not just Israel's own well-being, but witness to other peoples was of concern. "Wisdom" and "discernment" covered contempts of value for many ancient peoples. Often, "wisdom" was the equivalent of "prudence." "Discernment" suggested sensory observation and perceptive understanding.
C. vv. 7-8. Israel's greatness and distinctiveness among the nations lay in the continuing presence of God and in God's availability for help. From this blessing came the second, human relationship governed according to the justice of God's law.
OUTLINE II
Equipped against evil
Ephesians 6:10-20
A. vv. 10-13. Christian life is seen here as a struggle. Strong forces are mobilized against God and against the good desired for the faithful. "Spiritual forces of evil" are the invisible enemies that bedevil people according to the thought of the ancients and of many peoples today. The terminology in these verses indicates rank of spirits to deal with every phase of life. For those without such demonology today, there may still be social forces that seem uncontrollble or psychological pressures just as bad. Whatever lends to determinism or fatalism may also foster oppressive depression or irresponsibility. The Christian gospel evokes the opposite effect.
B. vv. 14-17. Armor to withstand attack is available from God. The breastplate and helmet are the same as mentioned in Isaiah 11:5. Truth should provide adequate support, just as faith should make a strong shield. The great debate among translators has dwelt upon the Greek word etoimamasia which connects "feet" and the "gospel of peace." The New RSV does well with shoes that "will make you ready to proclaim." AV had "preparation" and RSV, "equipment," both too abstract to be meaningful. The only weapon for initiating an attack is the "sword of the Spirit."
C. vv. 18-20. The power of prayer is the closing suggestion. All the saints need it. The author needs it in prison. To pray, Christians need to be alert and persevering.
OUTLINE III
Cleanness by custom or conscience
Mark 7:1-8, 14-15, 21-23
A. vv. 1-5. Although priests in the temple in Jerusalem followed a biblical law for ritual washing that applied to their official actions (Exodus 30:17-21), "the tradition of the elders" did not refer to such law. Rather, additional teachings had grown up among some pious leaders. Those who followed such teachings would tend to consider as inferior any persons who did not do so. Hence, their quick attention to the behavior of Jesus' disciples and the insulting question about "defiled hands."
B. vv. 6-8. Jesus moved to significant teaching which strongly disagreed with the questioners. He quoted from a prophet whom they respected. His point: the distinction between human precept and divine doctrine or between human tradition and divine commandment. There was also a differentiation of public expression and private conviction.
C. vv. 14-15, 21-23. Developing the contrast between external influence and internal commitment, Jesus stresses that persons with firm convictions will resist temptation from outside. Although the omitted verses speak of food, obviously Jesus does not deal with modern concepts of germ infection. Nor with modern social psychology, although complete social determinism would be ruled out. The clear purpose points to the importance of moral motivation and personal responsibility Then the list of specific evils begins with basic actions that are contrary to the Ten Commandments, God's basic law.
